This article presents and discusses the results of an experiment in which television viewers were exposed to either a war journalism (WJ) or a peace journalism (PJ) version of two news stories, on Australian government policies towards asylum seekers and US-sponsored ‘peace talks’ between Israel and the Palestinians, respectively. Before and after viewing, they completed a cognitive questionnaire and two tests designed to disclose changes in their emotional state. During the viewing, they also underwent measurement of blood volume pulse, from which their heart rate variability (HRV) was calculated. HRV measures effects on the autonomic nervous system caused by changes in breathing patterns as subjects respond to stimuli with empathic concern. Since these patterns are regulated by the vagal nerve, HRV readings can therefore be interpreted as an indicator of vagal tone, which Porges et al. propose as an ‘autonomic correlate of emotion’. In this study, vagal tone decreased from baseline through both WJ stories, but showed a slightly smaller decrease during the PJ asylum story and then a significant increase during the PJ Israel–Palestine story. These readings correlated with questionnaire results showing greater hope and empathy among PJ viewers and increased anger and distress among WJ viewers, of the Israel–Palestine story.

Theorizing social work qualitative methodologies have always been closely related to the context of the studied subjects. This paper offers the framework of context-informed, counter-hegemonic qualitative research for theorizing research in conflict zones. Based on a case study of a group of Jewish and Palestinian social work researchers who examined together the effect of the loss of home on families during an ongoing political conflict, this paper explores the impact of participating in a research team on the researcher’s perceptions and study of otherness and otherization in the context of asymmetries of power. Analysis of the group dynamics discovered: (1) a growing ability to see and acknowledge the other, accompanied by a growing willingness to be attentive; (2) a growing ability to empathically listen to and hear the experiences of suffering of the other; (3) overcoming silencing by allowing voices of dissent, pain and resilience; and (4) creating a liminal space of “safe haven” for the researchers. The paper explores the development of context-informed group reflexivity leading to emancipatory consciousness and academic activism.

This article considers the role of the humanitarian sentiment empathy in peace initiatives in the Israeli-Palestine conflict. Recently, a sustained critique of humanitarianism has emerged. While many of these accounts focus on the ethical effects of specific manifestations of humanitarian governance, there is a significant strain criticizing the inherent logical structure of humanitarian empathy, and questioning the innate ability of the humanitarian tradition to understand ethical questions politically. This critique does not resonate with my fieldwork experiences with Jewish Israeli conscientious objectors, who are explicitly inspired by empathetic experiences with Palestinians, and interpret these experiences politically. Thus, following Dipesh Chakrabarty’s example, I suggest that provincializing the humanitarian tradition is a more productive anthropological stance than critique, because it similarly allows us to criticize universal claims and abuses of power, while not subscribing to determinism, and not repudiating our interlocutors’ core ethical beliefs.

This paper follows the testimony of Izzeldin Abuelaish, a Palestinian physician who bears witness to his experiences working, living, and suffering under Israeli rule. He presents his story as a doctor’s story, drawing on his identity as a medical professional to gain credibility and visibility and to challenge the limited legitimacy of Palestinian grievances. In this paper, I explore his testimony as a medical voice that at once recounts the suffering and loss endured by the Palestinian people and also struggles to negotiate the values associated with being a “reliable” witness. Consequently, I ethnographically examine the social life and reception of his story in Jewish-Israeli publics. In comparison with most Palestinian narratives, Abuelaish’s testimony achieved an extremely rare degree of visibility and sympathy, a phenomenon that calls out for analysis. I identify the boundaries that typically render Palestinian grievances invisible to Israeli publics and suggest how medicine’s self-proclaimed ethos of neutrality served as a channel for crossing them. Finally, I reflect on the political possibilities and limitations of medical witnessing to render suffering visible and arouse compassion toward those construed as a dangerous/enemy Other.

Teachers play a pivotal role in the educational discourse around collective narratives, and especially the other’s narrative. The study assumed that members of groups entangled in a conflict approach the different modules of the other’s narrative distinctively. Jewish and Palestinian teachers, Israeli citizens, answered questionnaires dealing with the narrative of the other, readiness for interethnic contact, negative between-group emotions and preferences for resolutions of the Israeli–Palestinian (I–P) conflict. Positive weighing of the other’s narrative among Jewish teachers correlated with high levels of readiness for interethnic contact and low levels of negative between-group emotions, across the various modules of the Palestinian narrative. Preferences for a peaceful resolution of the I–P conflict and rejection of a violent one were noted in two of the modules. Among Palestinian teachers, positive weighing of the other’s collective narrative was exclusively noted for the Israeli narrative of the Holocaust, and this stance negatively related to negative between-group emotions and preference for a violent solution of the I–P conflict, and positively related to readiness for interethnic contact and preference of a peaceful resolution of the conflict. Practical implications of these findings for peace education are discussed.

Poetry

Nobody Home: Writing, Buddhism, and Living in Places / Human Nature & Jewish Thought / Jews and Genes: The Genetic Future in Contemporary Jewish Thought / Balancing on a Planet: The Future of Food and Agriculture / The More Beautiful World Our Hearts Know Is Possible / Capitalism: A Ghost Story/Restoring the Soul of the World: Our Living Bond with Nature’s Intelligence / Nobody Home: Writing, Buddhism, and Living in Places / Human Nature & Jewish Thought / Jews and Genes: The Genetic Future in Contemporary Jewish Thought / Balancing on a Planet: The Future of Food and Agriculture / The More Beautiful World Our Hearts Know Is Possible / Capitalism: A Ghost Story/Restoring the Soul of the World: Our Living Bond with Nature’s Intelligence / Nobody Home: Writing, Buddhism, and Living in Places / Human Nature & Jewish Thought / Jews and Genes: The Genetic Future in Contemporary Jewish Thought / Balancing on a Planet: The Future of Food and Agriculture / The More Beautiful World Our Hearts Know Is Possible / Capitalism: A Ghost Story/Restoring the Soul of the World: Our Living Bond with Nature’s Intelligence / Nobody Home: Writing, Buddhism, and Living in Places / Human Nature & Jewish Thought / Jews and Genes: The Genetic Future in Contemporary Jewish Thought / Balancing on a Planet: The Future of Food and Agriculture / The More Beautiful World Our Hearts Know Is Possible / Capitalism: A Ghost Story/Restoring the Soul of the World: Our Living Bond with Nature’s Intelligence

Recognition is vital for conflict resolution. This study was designed to learn more about the factors underlying the willingness to recognize the pain and suffering of the opponent in the asymmetrical protracted conflict between Israelis and Palestinians. Data were collected through a public opinion survey conducted with a representative sample of Israeli-Jewish adults (N = 511). Perceptions of threat/distrust toward Palestinians and dehumanization of Palestinians each made a significant contribution to explaining Jewish-Israeli (un)willingness to recognize Palestinian pain and suffering (R2 = .36). Hawkishness made an added significant contribution to the overall explanatory power of the model (R2 = .38). Higher scores on the threat/distrust scale and the dehumanization scale, as well as higher hawkishness predicted decreased willingness to recognize Palestinian pain and suffering. The implications of our findings for understanding the role of recognition and of moral concern in conflict resolution are discussed.

The main question raised by the notion of a global ethic of care is one of how care is to be extended into ever larger spaces. Is it possible to go beyond conventions that attempt to limit harm to extending care, even to those who pose a potential threat of harm? The article begins with an analysis of one prominent, but potentially problematic, argument by Avishai Margalit about why the notion of a specifically global ethic of care is difficult in practice. Like the feminist arguments for a global ethic of care, Margait highlights the importance of the particular or specific other, but also highlights the problem that care for the specific other – and identification of that other – is exclusionary. While his discussion of the potential for a global memory, based on the Holocaust, should provide a way out of the problem, the case of Israel/Palestine reveals a paradox in so far as the memory of the Holocaust has tended to block out the memory of Al Nakba (the catastrophe), the more particularized memory of Palestinians. The second section moves to an exploration of memory, identity and care as they relate to Israel/Palestine. Having revealed the paradox, the third section explores the feminist argument about an ethic of care in more depth, asking to what extent it provides a way out of the paradox.

The term conflict has often been used broadly and uncritically to talk
about diverse situations ranging from street protests to war, though the
many factors that give rise to any conflict and its continuation over a
period of time vary greatly. The starting point of this innovative book
is that it is unsatisfactory either to consider conflict within a
singular concept or alternatively to consider each conflict as entirely
distinct and unique; Narrating Conflict in the Middle East explores
another path to addressing long-term conflict. The contributors set out
to examine the ways in which such conflicts in Palestine and Lebanon
have been and are narrated, imagined and remembered in diverse spaces,
including that of the media. They examine discourses and representations
of the conflicts as well as practices of memory and performance in
narratives of suffering and conflict, all of which suggest an embodied
investment in narrating or communicating conflict. In so doing, they
engage with local, global, and regional realities in Lebanon and in
Palestine and they respond dynamically to these realities.